Psalms 96:10 — Word Study
WLCאִמְר֤וּ בַגּוֹיִ֨ם׀ יְה֘וָ֤ה מָלָ֗ךְ אַף־ תִּכּ֣וֹן תֵּ֭בֵל בַּל־ תִּמּ֑וֹט יָדִ֥ין עַ֝מִּ֗ים בְּמֵישָׁרִֽים׃
BSADeclareʼâmar [say, proclaim, announce] among the nationsgôwy [Gentiles, heathen, people-groups] ◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] reignsmâlak■ [rules, is King, has dominion] ◂The worldtêbêl [earth, inhabited earth] is firmly establishedkûwn▸ [set in place, stable] it cannotbal be movedmôwṭ▸ [shaken, disturbed] He will judgedîyn▸ [rule, govern, discern] the peoplesʻam [nations, people-groups, Amaw] with equitymêyshâr [uprightness, fairness, righteousness]
| Greek | English | Parsing |
|---|---|---|
| אִמְר֤וּ | say | Verb, Qal, imperative second person masculine plural |
| בַגּוֹיִ֨ם׀ | among the nations | Preposition, noun common masculine plural absolute |
| יְה֘וָ֤ה | Yahweh | Noun proper |
| מָלָ֗ךְ | he reigns | Verb, Qal, perfect third person masculine singular |
| אַף־ | also | Particle |
| תִּכּ֣וֹן | it is established | Verb, Niphal, imperfect third person feminine singular |
| תֵּ֭בֵל | [the] world | Noun common, feminine singular absolute |
| בַּל־ | not | Particle |
| תִּמּ֑וֹט | it will be shaken | Verb, Niphal, imperfect third person feminine singular |
| יָדִ֥ין | he will judge | Verb, Qal, imperfect third person masculine singular |
| עַ֝מִּ֗ים | peoples | Noun common, masculine plural absolute |
| בְּמֵישָׁרִֽים׃ | with uprightness | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Declare among the nations: “The LORD reigns!” The world is firmly established; it cannot be moved; He will judge the peoples with equity. |
| KJV | Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously. |
| ASV | Say among the nations, Jehovah reigneth: The world also is established that it cannot be moved: He will judge the peoples with equity. |
| YLT | Say among nations, 'Jehovah hath reigned, Also — established is the world, unmoved, He judgeth the peoples in uprightness.' |
| WEB | Say among the nations, “Yahweh reigns.” The world is also established. It can’t be moved. He will judge the peoples with equity. |
| BBE | Say among the nations, The Lord is King; yes, the world is ordered so that it may not be moved; he will be an upright judge of the peoples. |
Where they part company is תִּכּ֣וֹן — see How Translations Differ.
The main command is followed by clauses that affirm God's stability and just judgment, highlighting the assurance of His reign.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 96:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Sovereignty of the LORDgenerated
Psalm 96:10 is a proclamation of God's kingship, inviting all nations to recognize His rule. This verse emphasizes the stability of the world under God's authority and His role as a just judge. The surrounding verses (Psalm 96:9-12) encourage worship of the LORD and celebrate His creation, reinforcing the theme of His sovereign reign over all the earth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:49 | Therefore I will praise You, O LORD, among the nations; I will sing praises to Your name. |
| 2 | Psalm 46:6–10 | Nations rage, kingdoms crumble; the earth melts when He lifts His voice. |
| 3 | Psalm 126:2 | Then our mouths were filled with laughter, our tongues with shouts of joy. Then it was said among the nations, “The LORD has done great things for them.” |
| 4 | Malachi 1:11–14 | For My name will be great among the nations, from where the sun rises to where it sets. In every place, incense and pure offerings will be presented in My name, because My name will be great among the nations,” says the LORD of Hosts. |
| 5 | Galatians 1:16 | to reveal His Son in me so that I might preach Him among the Gentiles, I did not rush to consult with flesh and blood, |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — מָלָךְ, ma.Lakhgenerated
The verb מָלַךְ (malak) means to reign or rule, indicating authority and governance. It is used to describe the actions of kings and leaders, highlighting God's supreme power over all creation.
In this verse, it conveys that the LORD is not just a ruler but the ultimate King whose reign is established and unshakeable. The form is perfect, indicating a completed action that has lasting implications.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is אִמְר֤וּ, say, which governs the command to declare God's reign. This imperative form directs the nations to proclaim the LORD's kingship.
The structure includes a prepositional phrase בַגּוֹיִ֨ם, among the nations, indicating the audience of this proclamation, and several clauses that affirm God's established authority and just judgment.
Septuagint Backgroundgenerated
The Septuagint translates מָלָךְ as ἐβασίλευσεν (ebasileusen), which emphasizes the idea of ruling as a king. This choice aligns with the Hebrew meaning but also suggests a more active sense of reigning.
The translation of תִּכּ֣וֹן is absent in the LXX, indicating a potential interpretive gap or a different understanding of the stability of God's reign in the Greek tradition.
In plain words — the whole versegenerated
Psalm 96:10 calls on the nations to declare that the LORD reigns. It emphasizes that the world is firmly established and cannot be shaken, and that God will judge the peoples with fairness. This shows God's authority and justice over all creation.
Frequently Asked Questionsgenerated
It means that God has supreme authority and control over all creation, and His rule is established and unshakeable.
The nations are called to recognize and proclaim God's sovereignty, acknowledging His reign and justice.
It signifies that God's establishment of the world is secure and stable, reflecting His power and authority.
God's judgment is fair and just, ensuring that all peoples are treated with righteousness and integrity.
Reflection Questionsgenerated
- How can I recognize God's reign in my life and the world around me?
- In what ways can I proclaim God's sovereignty to others?
- What does it mean to me that the world is firmly established under God's authority?
- How can I reflect God's fairness and equity in my interactions with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this psalm to discuss God's reign, particularly in relation to Christ's crucifixion and the establishment of His kingdom.
And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: "From the wood." For when the passage said, "Tell ye among the nations, the Lord hath reigned from the wood," they have left,Early Church Fathers on Psalms 96 →
Come now, when you read in the words of David that “the Lord reigns from the tree,” I want to know what you understand by it.Early Church Fathers on Psalms 96 →
"Tell it out among the nations, that the Lord reigns from the wood: and that it is He who has made the round world so fast that it cannot be moved" [Psalms 96:10].Early Church Fathers on Psalms 96 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 96:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSay among the Heathen,.... This is a direction to such as were converted to Christ among the Jews, or were first called out from among the Gentiles; or to the ministers of the word, the apostles and
Read John Gill on Psalms 96 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySay among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.
Read Robert Jamieson on Psalms 96 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSay among the heathen: you converted Gentiles, declare this to those who yet remain in the darkness of heathenism. That the Lord reigneth; that God hath now set up his throne and kingdom in the world. And as that kingdom shall never be destroyed, but shall stand for ever, as is said, ; so the nations of the world shall by the means of it enjoy an established and lasting peace; which is every where mentioned as one of the blessings which the Messiah shall give to the world, as ,7 Isaiah 9:6,7 66:12 . He shall judge the people righteously; he shall not abuse his invincible power and established dominion to the oppression of his people, as other princes frequently do, but shall govern them by…
Read Matthew Poole on Psalms 96 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 96:10 Say among the heathen [that] the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.Ver. 10. Say among the heathen] Proclamate undique praecones, &c., Make proclamation everywhere, that now the Lord Christ reigneth; and that there shall be a general jubilee. The world also shall be established] There is no true stability but where Christ reigneth; he will settle peace and good order, which the devil, that turbulent spirit, and his agents, desire to disturb, and to set all on a hurry comb.
Read John Trapp on Psalms 96 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Say among the heathen.—The watchword of the Restoration, “Jehovah has become King” (see Psalms 93:1, note, and comp. Isaiah 52:7), is an Evangel not only for Jerusalem but for the world at large. But to it is added (see the difference of arrangement in 1 Chronicles 16:29-31) the further statement of the stability of the world, emblem of the stability and justice of the Divine Government.
Read Charles John Ellicott on Psalms 96 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Say among the heathen that the Lord reigneth] Justin Martyr, in his dialogue with Trypho the Jew, quotes this passage thus: Ειπατεεντοιςεθνεσι, ὁΚυριοςεβασιλευσεαποτουξυλου, "Say among the nations, the Lord ruleth by the wood," meaning the cross; and accuses the Jews of having blotted this word out of their Bibles, because of the evidence it gave of the truth of Christianity. It appears that this reading did exist anciently in the Septuagint, or at least in some ancient copies of that work, for the reading has been quoted by Tertullian, Lactantius, Arnobius, Augustine, Cassiodorus, Pope Leo, Gregory of Tours, and others. The reading is still extant in the ancient Roman Psalter…
Read AdamClarke on Psalms 96 →CambridgeThe Cambridge Bible for Schools and Colleges10–13. Proclaim that Jehovah is King, and let universal Nature rejoice in the prospect of His righteous rule.
Read Cambridge on Psalms 96 →Albert Barnes1798–1870Barnes' Notes on the BibleSay among the heathen - Among the nations; all nations. Make this proclamation everywhere. This is changed from the parallel passage in 1 Chr. 16.
Read Albert Barnes on Psalms 96 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Declare among the nations: “The LORD reigns!” The world is firmly established; it cannot be moved; He will judge the peoples with equity.
Say among the nations, “Yahweh reigns.” The world is also established. It can’t be moved. He will judge the peoples with equity.
Declare among the nations: “The LORD reigns!” The world is firmly established; it cannot be moved; He will judge the peoples with equity.
Say among the nations, “The Lord reigns! The world is established, it cannot be moved. He judges the nations fairly.”
Tyndale line
Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.
Say among the nations, Jehovah reigneth: The world also is established that it cannot be moved: He will judge the peoples with equity.
Say among the nations, The LORD reigneth: the world also is stablished that it cannot be moved: he shall judge the peoples with equity.
Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he will judge the people righteously.
Say among the nations, The Lord reigneth: surely the world shalbe stable, and not moue, and he shall iudge the people in righteousnesse.
Strictly literal
Say among the nations, Jehovah reigneth! yea, the world is established, it shall not be moved; he will execute judgment upon the peoples with equity.
Say among nations, 'Jehovah hath reigned, Also — established is the world, unmoved, He judgeth the peoples in uprightness.'
Say among nations, “YHWH has reigned, || Also—the world is established, unmoved, || He judges the peoples in uprightness.”
Say among the nations, “The Lord reigneth;” [therefore] also the world is ever firmly established that it shall hot be moved: he will judge the people in equity.
Say among the nations, “Yahweh reigns.” The world also is established; it cannot be shaken. He judges the peoples fairly.
From the Latin
You that love the Lord, hate evil: the Lord preserveth the souls of his saints, he will deliver them out of the hand of the sinner.
Simplified
Tell the nations, “The Lord is in charge!” The world is held together firmly—it cannot be broken apart. He will judge everyone fairly.
Say among the nations, The Lord is King; yes, the world is ordered so that it may not be moved; he will be an upright judge of the peoples.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Psalms 96:10 states, "Declare among the nations: 'The LORD reigns!' The world is firmly established; it cannot be moved; He will judge the peoples with equity." The Septuagint aligns closely with the Masoretic Text, matching 11 of the 12 words in a word-by-word correspondence, although the exact wording and structure may differ due to translation choices. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct comparison for this verse, but the agreement between the Masoretic Text and the Septuagint is significant, indicating a shared understanding of the text's core message about God's reign and justice.
אִמְר֤וּ בַגּוֹיִ֨ם׀ יְה֘וָ֤ה מָלָ֗ךְ אַף־ תִּכּ֣וֹן תֵּ֭בֵל בַּל־ תִּמּ֑וֹט יָדִ֥ין עַ֝מִּ֗ים בְּמֵישָׁרִֽים׃
11 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 96:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
HTj — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
תֵּבֵל (tebel) means 'world' and is derived from a root meaning 'to be moist.' It refers to the earth as a habitable place, encompassing both the globe and its inhabitants, and can specifically denote regions like Babylonia and Palestine. The entries consistently highlight its connection to the concept of a productive, inhabited land.
תֵּבֵל n.f. world (perh. orig. as productive)
base
H8398 תֵּבֵל world
8398 tebel tay-bale'
from 2986; the earth (as moist and therefore inhabited); by
extension, the globe; by implication, its inhabitants;
specifically, a partic. land, as Babylonia,
Palestine:--habitable part, world.
see HEBREW for 02986
תֵּבֵל (te.vel) — world.
world
N-fs — Noun common · feminine singular absoluteHNcfsa
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
דִּין (diyn) means to judge or govern, encompassing actions like executing judgment, pleading a cause, and contending. The verb appears in various forms, including Qal and Niphal, indicating both active and passive roles in judgment and strife. Strong's entry also notes a connection to a straight course, particularly in Genesis 6:3.
דִּין vb. judge
Qal
act as judge, minister judgment
plead the cause
execute judgment, vindicate
execute judgment, requite
govern
he cannot contend with one mightier than he
Niph. and all the people were at strife throughout all the tribes of Israel
base
H1777 דִּין judge .. act as judge, minister judgment
. plead the cause
. execute judgment, vindicate
. execute judgment, requite
. govern
. he cannot contend with one mightier than he
. and all the people were at strife throughout all the tribes of Israel
1777 diyn deen
or (Gen. 6:3) duwn {doon}; a primitive roy a straight course,
i.e. sail direct:--(come) with a straight course.
דִּין (din) — to judge.
1) to judge, contend, plead
1a) (Qal)
1a1) to act as judge, minister judgment
1a2) to plead a cause
1a3) to execute judgment, requite, vindicate
1a4) to govern
1a5) to contend, strive
1b) (Niphal) to be at strife, quarrel
Aramaic equivalent: din (דִּין "to judge" H1778)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp — Noun common · masculine plural absoluteHNcmpa
מֵישָׁר (meyshar) refers to concepts of evenness, uprightness, and equity. It is derived from a root meaning 'to be straight' and can figuratively denote prosperity or concord. The term is used in various contexts to express rectitude and fairness, often appearing in plural form with a singular sense.
[מֵישָׁר] n.m. evenness, uprightness, equity
base
H4339 [מֵישָׁר] evenness, uprightness, equity
4339 meyshar may-shawr'
from 3474; evenness, i.e. (figuratively) prosperity or
concord; also straightness, i.e. (figuratively) rectitude
(only in plural with singular sense; often
adverbially):--agreement, aright, that are equal, equity,
(things that are) right(-eously, things), sweetly,
upright(-ly, -ness).
see HEBREW for 03474
מֵישָׁר (me.shar) — uprightness.
1) evenness, uprightness, straightness, equity
1a) evenness, level, smoothness
1b) uprightness, equity
1c) rightly (as adv)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
→ See RIGHTEOUSNESS